{"id":171947,"date":"2025-11-17T10:00:10","date_gmt":"2025-11-17T15:00:10","guid":{"rendered":"https:\/\/www.theparisreview.org\/blog\/?p=171947"},"modified":"2025-11-17T10:41:46","modified_gmt":"2025-11-17T15:41:46","slug":"making-of-a-poem-naomi-harris","status":"publish","type":"post","link":"https:\/\/www.theparisreview.org\/blog\/2025\/11\/17\/making-of-a-poem-naomi-harris\/","title":{"rendered":"Making of a Poem: Naomi Harris on \u201cTelipinu went\u201d"},"content":{"rendered":"
\"\"

\u0161al\u1e2banti-<\/em>\/\u0161al\u1e2biyanti-<\/em> lexical filing card, with this paragraph from the Disappearance of Telipinu<\/em> in the Chicago Hittite Dictionary. Courtesy of the author.<\/p><\/div>\n

For our series Making of a Poem, we\u2019re asking poets and translators to dissect the poems they\u2019ve published in our pages. Naomi Harris\u2019s translations of three Hittite poems appear in our new Fall issue, no. 253. Here, we asked Harris to reflect on her translation \u201cTelipinu went<\/a>.\u201d<\/em><\/p>\n

The Hittites spoke an Indo-European language and ruled a major empire during the Late Bronze Age, in what is now Turkey. Their capital was multicultural and multilingual. Their language, which we call Hittite, they called Ne\u0161ili, the language of Ne\u0161a. \u201cTelipinu went\u201d translates a paragraph from the Hittite text that we call <\/em>The Disappearance of Telipinu. The text was written in cuneiform script on a clay tablet, found at the Hittite capital \u1e2aattu\u0161a, near modern-day Bo\u011fazkale in \u00c7orum, T\u00fcrkiye. There are several versions, and it was copied again and again over the course of Hittite history; this one dates from about 1450\u20131350 B.C. <\/em><\/p>\n

\u201cTelipinu went\u201d is an extract from a longer manuscript. Can you tell us about that?<\/strong><\/p>\n

In the full manuscript, the god Telipinu, son of the Stormgod, becomes angry and leaves, taking all the good things away with him. Famine and disaster ensue in both the mortal and divine realms. The waters, mountains, and woods dry up. Cows no longer recognize their calves. Ewes no longer recognize their lambs. The world is twisted and out of joint. No one can become pregnant, and those who are pregnant cannot give birth. The Sungod throws a party, and although the gods eat and drink as usual, they find that they are still hungry. When the Stormgod realizes that his son has left, the great gods and the small gods search everywhere for Telipinu but do not find him. The Sungod, host of the party, sends a swiftly flying eagle, but the eagle doesn\u2019t find him. The Stormgod makes a pathetic effort to find his son and gives up far too quickly. Finally, the grandmother goddess, \u1e2aanna\u1e2banna, sends a bee that finds Telipinu and stings him awake. The bee returns Telipinu, and they perform a ritual brimming with exquisite similes to remove his anger and reconcile him with the world again. <\/p>\n

The paragraph I focused on, KUB 17.10+ \u00a75\u2019, reads as follows\u2014<\/p>\n

d<\/sup>telipinu\u0161=a\u00a0ar\u1e2ba\u00a0iyanni\u0161
\n\u1e2balkin\u00a0d<\/sup>immarnin\u00a0\u0161al\u1e2biantin\u00a0mannittin\u00a0i\u0161piyatarr=a\u00a0p\u0113da\u0161\u00a0gimri\u00a0w\u0113llui\u00a0marmara\u0161\u00a0andan
\nd<\/sup>telipinu\u0161=a\u00a0pait\u00a0marmarri\u00a0andan\u00a0uli\u0161ta
\n\u0161\u0113r=a=\u0161\u0161i=\u0161\u0161an\u00a0\u1e2balenzu\u00a0\u1e2buwa\u012b\u0161
\nnu\u00a0namma\u00a0\u1e2balki\u0161\u00a0Z\u00cdZ-tar\u00a0UL<\/em>\u00a0m\u0101i
\nnu=za\u00a0namma\u00a0GU4<\/sub>\u1e2aI.A\u00a0<\/sup>UDU\u1e2aI.A<\/sup>\u00a0DUMU.L\u00da.U19<\/sub>.LUME\u0160<\/sup>\u00a0UL<\/em>\u00a0arma\u1e2b\u1e2banzi
\narmauwante\u0161=a\u00a0kuie\u0161
\nnu=za\u00a0ape=ia\u00a0UL<\/em>\u00a0\u1e2ba\u0161\u0161anzi<\/p>\n

Telipinu went away.
\nHe brought away grain, Prosperity (deified), growth, abundance, and satisfaction; to the field, to the meadow, to the moors.
\nTelipinu went, and he hid himself in the moor,
\nand duckweed ran over him.
\nAfterwards, grain and emmer no longer grow.
\nCattle, sheep, and people no longer become pregnant,
\nand those who are pregnant,
\nthey, too, no longer give birth.<\/p><\/blockquote>\n

The repetition of \u201cTelipinu went\u201d was inspired by a grammatical feature in these lines in the original\u2014<\/p>\n

d<\/sup>telipinu\u0161=a\u00a0pait\u00a0marmarri\u00a0andan\u00a0uli\u0161ta
\nTelipinu went, and he hid himself in the moor<\/p><\/blockquote>\n

In Hittite, to say \u201cAt that point \/ whereupon,\u201d a sentence pairs the verb \u201cto go\u201d with the main verb of the sentence, in what is called the phraseological construction. So we can either read this as two clauses, \u201cTelipinu went, and hid himself in the moor,\u201d or we can read it as a single sentence that builds off of the previous information given in the text\u2014\u201cHe brought away grain, Prosperity (deified), growth, abundance, and satisfaction; to the field, to the meadow, to the moors. Whereupon Telipinu hid himself in the moor.\u201d Given the ambiguity of the grammar, does the phrase \u201cTelipinu went\u201d actually mean that he went somewhere, as we know he did? Or does the text use the verb \u201cpait<\/em>,\u201d meaning \u201cwent,\u201d in order to show a causal relationship between taking the good things away and hiding in the moor? This multivalency reflects the two main problems in the text\u2014that Telipinu is no longer here and that he took the good things with him. His father, the Stormgod, says when he realizes why all the gods are still hungry, \u201cTelipinu, my son, is not here. He became angry, and he brought away everything good.\u201d This duality, that Telipinu left and that he brought away the good things, is captured in this sentence\u2019s grammatical ambiguity.<\/p>\n

 <\/p>\n

What was the challenge of this particular\u00a0translation?\u00a0<\/strong><\/p>\n

It was difficult to bring the text far enough into conventional poetry in English, to make it recognizable to a culture removed by distance, millennia, and language from the original Hittite audiences. I have made a number of poetic translations of the Disappearance of Telipinu<\/em>. For \u201cTelipinu went,\u201d I chose a form that would be familiar to readers who may never have heard of the Hittites. My translation is repetitive, rhythmic, and rhyming, relying on literary strategies which are not the dominant in the original Hittite composition.<\/p>\n

For the words that we don\u2019t perfectly understand, like \u0161al\u1e2biyanti<\/em>– and mannitti<\/em>-, terms that refer to some kind of good thing in nature, I substituted butter and chocolate. There was definitely no chocolate in Bronze Age Anatolia. I translated Hittite concepts of growth, abundance, and good things into the necessities, comforts, and luxuries of life, some of which have been constant for three thousand years, like housing, water, agricultural production, and love, and others that have been left behind\u2014like messages from the gods inscribed on sheep entrails\u2014or found along the way, like chocolate.<\/p>\n

 <\/p>\n

How did writing the first draft feel to you? Did it come easily, or was it difficult? (Are there hard and easy\u00a0translations?)<\/strong><\/p>\n

The first four lines of the poem came to me easily, at seven thirty in the morning at a caf\u00e9 where I sometimes meet my friend Crystal and we write in each other\u2019s company. I sat on those first lines for over a year\u2014it took that long for the rest to come.<\/p>\n

Understanding the Hittite of the original paragraph was not as challenging as it sometimes is. This stretch of the tablet is unbroken, and the cuneiform signs are neat and well-preserved. The poetic syntax is slightly unusual. Hittite is usually verb-final, but in the second clause here, \u201c\u1e2balkin\u00a0<\/em>d<\/sup>immarnin\u00a0\u0161al\u1e2biantin\u00a0mannittin\u00a0i\u0161piyatarr=a\u00a0p\u0113da\u0161\u00a0gimri\u00a0w\u0113llui\u00a0marmara\u0161\u00a0andan<\/em>,\u201d which translates to \u201cHe brought away grain, Prosperity (deified), growth, abundance, and satisfaction; to the field, to the meadow, to the moors,\u201d the field, meadow, and moors are shifted to after the verb p\u0113da\u0161<\/em>, meaning \u201che brought away.\u201d They sit almost outside the sentence, forming an unusual grammatical feature that highlights how Telipinu brought these good things to places external.<\/p>\n

The paragraph has a handful of specialized terms that Hittitologists don\u2019t totally understand, like \u0161al\u1e2biyanti<\/em>– and mannitti-<\/em>. These words show up as a pair in Hittite texts and mean something like growth and abundance, although their exact meanings, as the Hittites would have understood them, are unclear. The Chicago Hittite Dictionary, which is the most comprehensive dictionary for Hittite words beginning with L<\/em>, M<\/em>, N<\/em>, P<\/em>, and \u0160<\/em>, with T<\/em> in the works, offers \u201cgrowth (?),\u201d with a hesitant question mark for \u0161al\u1e2biyanti<\/em>-, and, with more certainty but less specificity, \u201c(a desirable condition in nature)\u201d for mannitti<\/em>-. Comprehensive dictionaries for dead languages are projects on an epic scale and are a philologist\u2019s most indispensable tool. The scholars working on these entries in the dictionary examined every instance that these words appear in Hittite texts.<\/p>\n

 <\/p>\n

When did you know this translation was finished? Were you right about that? Is it finished after all?<\/strong><\/p>\n

In early attempts, I tried adding to the translation, expanding it into an epic poem that covered the entire myth, but the poem collapsed under its own weight. I\u2019m glad I stopped where I did, because this smaller story\u2019s focus on climate crisis would have been diluted among the activities of the gods running to and fro.<\/p>\n

I did have some lines I was sad to part with, though, including<\/p>\n

The eagle went, and it searched for Telipinu
\nIt searched across the mountains, the valleys, and the deep blue<\/p>\n

It searched over the slopes; the rocky, roadless wastelands
\nIt searched until it flew exhausted back into the god\u2019s hands.<\/p>\n

The Stormgod went, and he gathered up his tools.
\nHe gathered up his hammer, his chisel, and his rules.<\/p><\/blockquote>\n

 <\/p>\n

Do you regret any revisions?<\/strong><\/p>\n

No. In an early draft, I had \u201cthe science, the produce, and the cures\u201d grouped together, like this\u2014<\/p>\n

He brought away the science, the produce, and the cures
\nHe brought it to the meadow, to the marsh, to the moors.<\/p><\/blockquote>\n

I loved these lines, but I ended up breaking up and scattering these concepts across the poem. It took a lot of drafts to find a way to include science, produce, and cures in ways that made sense and worked! But breaking them up allowed me to bring in the last two lines, which I think improve the ending. In earlier drafts, I was going to end the poem here, with Telipinu bringing the good things to the meadow, marsh, and moors, but I like that I was able to use the current ending to say explicitly that Telipinu has left us all behind, which is the anxious subtext of the Hittite, who have themselves left us all behind.<\/p>\n

\"\"

Temple 1, in \u1e2aattu\u0161a (Bo\u011fazkale); the text was found not far away. Courtesy of the author.<\/p><\/div>\n

 <\/p>\n

Naomi Harris is a translator of Hittite poetry.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cThere was definitely no chocolate in Bronze Age Anatolia.\u201d<\/p>\n","protected":false},"author":2626,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[68811],"tags":[67827,68838,68619],"class_list":["post-171947","post","type-post","status-publish","format-standard","hentry","category-making-of-a-poem","tag-featured","tag-issue-253","tag-making-of-a-poem"],"acf":[],"yoast_head":"\nMaking of a Poem: Naomi Harris on \u201cTelipinu went\u201d by Naomi Harris<\/title>\n<meta name=\"description\" content=\"November 17, 2025 \u2013 \u201cThere was definitely no chocolate in Bronze Age Anatolia.\u201d\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.theparisreview.org\/blog\/2025\/11\/17\/making-of-a-poem-naomi-harris\/\" \/>\n<meta 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